What Does It Mean to Write in an Everyday Life?

There is a paradox to literacy in our contemporary societies. This generation – sometimes called digital natives – read and write more than any other in history; yet, they are also as adverse to writing activities as all others. Go ahead, and ask any student on any college campus when was the last time they … Continue reading What Does It Mean to Write in an Everyday Life?

Summary of “Mapping Rhetorical Knowledge in Advanced Academic Writers”

My research shows that these writers and communicators disambiguate rhetorical knowledge in genres in terms of textual purpose, audience expectations, writer’s tasks and discursive forms. These discrete understandings are integrated in their performances through this conceptualization of writing genres as textual transactions. Approaching communication in such terms shows how writing tasks can be framed to help writers negotiate readers’ interests, constraints, and values in generative ways in genres.

Zombie Paradigms in the Classroom: Assuaging the Problems of Current-Traditionalism

The field of writing studies has been arguing for decades about disposing of current-traditionalism (CT). Scholars, professional groups, graduate students, and even deans now advocate for teaching written communication in other ways. These new paradigms, collectively known as post-process, have shown considerably better student outcomes and improved teaching experience. Yet, the fact remains that they … Continue reading Zombie Paradigms in the Classroom: Assuaging the Problems of Current-Traditionalism

The Language of Puthis: Dubhashi and the Bengali Muslims

Muslims in the region of Bengal, like other Muslims in the Northwest of India, viewed that different languages in the space social space was natural and by God's design. This was the way it always was after all, and pointed to Qur'anic ayats, such as the one above , to argue that the wise person had to know and communicate in many languages. It also means sometimes people would mix different languages as they saw fit for their pupose in single utterances. This view can be seen in the way the puthi genres made use of dubhashi (a language made up of Bangla, Hindustani, Farsi, and Arabic). Their writers and performances only thought about ways to best communicate Islamic ideas and views, not whether what the language they used was proper or not.

Intellectual Communities in the Time of Pandemic: A Case for Meetup.com

Furthermore, I've also been able to talk with people I would never have in any detail because of (if I'm to keep it 100!) differences of age and race. These groups have provided me long interactions with a type of "older, genteel Conservatives," persons whose views on tradition, social status quo, and economic liberalism mean I would have never mixed with them in any other context. We would be so different because of our lived experiences that they would only be an Other for me, and I an other for them. Sometimes, in these meetings, and this is not meant as snippy as it sounds, it feels like I'm talking to David Brooks.

Talking of Rhet-Com in Bangladesh

Speaking about Aristotle might be necessary because of the overwhelming impact he has had on so many academic fields, I will give you that. But I find it hard to rationalize speaking about Cicero or St. Augustine to a Bangladeshi audience. And if such ancient figures are bad enough - they at least have the comparative benefit of being on the written record as opposed to contemporaries in other parts of the word - talking about 20th century figures of rhetorical education as Kenneth Burke s simply inexcusable because they operate in a Western liberal, democratic principle that are not organic to the societies of the Global South. Furthermore, there are extant rhetorical figures and examples readily available for 20th century postcolonial contexts.